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The principle of nurturing life (Yangxing, the art of preserving health and longevity) has rarely been discussed by medical practitioners since ancient times. Only Sun Simiao elaborated on it in detail after his *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold). Recently, I have expounded upon its meaning and reread it three times.

Yet this is not what I consider the true essence of nurturing life. The so-called "nurturing life" entails exhausting one's spiritual potential to open the mind's eye of future generations of Daoist cultivators, thereby allowing one's nature to remain eternally within the universe; only then can one truly grasp the method of nurturing life. If one merely engages in refining the form and ingesting qi (breath regulation), it serves only selfish interests and cannot be called the "Dao." Alas, I am naturally dull-witted and have not encountered a master teacher for guidance. Relying on the遗言 (legacy words) of past sages, my spiritual nature has been illuminated to aid in benefiting others. Thus, I examined *Qianjin Fang* and found two prescriptions: one is Qipo Dashishi Wanbing Wan (All-Disease Pill of the Great Bodhisattva Kasyapa), and the other is Xiyue Zhenren Lingfei San (Spirit-Soaring Powder of the True Man of Mount Hua). These are far beyond ordinary expectations.

The Wanbing Wan prescription has already been included in the *Jufang* (Official Formulary). Although it treats various conditions such as dianzhu (epilepsy or possession-like disorders), gudú (poisonous parasites), huangzhong shuibing (jaundice and edema), bi (bi-syndrome/obstruction), nue (malaria), and li (dysentery), with detailed treatments listed under the formula, it primarily addresses seven types of pi kuai (abdominal masses). Therefore, I classified it under the category of jiju (accumulations and masses). I have used this prescription to treat chronic diseases that had persisted for years, resisted all other treatments, and penetrated deeply into the bone marrow, achieving immediate efficacy without exception, not limited to the specific indications listed below the formula.

Regarding the Lingfei San prescription, it was only seen in *Yunji Qiqian* (Seven Sections of the Cloudy Drawer) and had never been recorded in medical formularies. In this formula, Yunmu (Micae Lamina, Mica) specializes in supporting Yang Qi and possesses the power to dispel the Three Corpses (Sanshi, parasitic entities residing in the body that shorten lifespan) and cleanse the Five Viscera. It is assisted by Zhongru (Gypsum Fibrosum, Calcined Gypsum) to tonify True Yang, Renshen (Ginseng Radix et Rhizoma) to stabilize the Five Viscera, Fuling (Poria) to maintain righteous Qi, Guixin (Cinnamomi Cortex) to benefit the joints, Bairen (Platycladi Semen) to enhance wisdom, Juhua (Chrysanthemi Flos) to clear the spirit, Xuduan (Dipsaci Radix) to reconnect sinews and bones, Dihuang (Rehmanniae Radix) to fill the bone marrow, and Tiamendong (Asparagi Radix) to nourish fluids. Like Mica, these herbs are specialized medicines for killing the Three Corpses and hidden corpses. According to the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), they are all immortal substances that lighten the body and prolong life. They are indeed the premier recommendation for cultivating the heart, nurturing life, and practicing static meditation through ingestion. The fact that Sunzi achieved liberation from the corpse (shijie, a form of Daoist immortality where the physical body is shed) after taking it is undoubtedly due to the agile and spiritual nature of Mica. This differs significantly from Pengzu's Rijiao Wan (Deer Antler Pill), which specifically utilizes blood and flesh flavors to cultivate the physical body; their principles and choices are distinct.

However, since mineral drugs have fierce properties, there is concern that taking them might cause harm and mislead future generations. Therefore, I vigorously promoted their preparation and personally tested them. During the first two to three months of intake, some experienced slight dizziness and blurred vision. After half a year, one gradually felt lighter in movement, but the feet and knees became uncontrollable; this was due to the medicinal force surging upward without being able to control the lower body. After more than a year of intake, hearing and sight became acute, and social engagements did not cause fatigue. Even when invaded by the Six Excesses (Liu Yin, external pathogenic factors) or harmed by the Five Flavors (internal dietary injuries), the warming and nourishing power of this medicine allowed these issues to dissipate spontaneously, without needing other drugs to attack and expel them. When I first took this medicine, everyone who saw it considered it absurd. Yet, after three years, my physical strength remains unchanged from before. Consequently, relatives and friends imitated each other. Some experienced minor nosebleeds two or three times at the beginning of intake, which then stopped. Others experienced mild abdominal pain followed by the passage of worms and blood, after which they felt at ease. This is the result of the spiritual medicine attacking and eliminating the Three Corpses and accumulated karmic shadows. Once these shadows are cleared, True Yang grows daily, color and strength increase daily, and the spiritual root becomes solid. Every encounter and circumstance becomes the ultimate Dao. The Dao lies in daily routine; why must one separate from Yin and Yang or engage in refining the form and ingesting qi to attain the ultimate Dao?